Shloka 32

यदुवंश-प्रवचनम्: हैहय-क्रोष्टु-वंशविस्तारः (कृतवीर्यार्जुनादि, ज्यामघ-विदर्भ-शात्वत-पर्यन्तम्)

Devanagari script

जज्ञे तु रुक्मकवचात् परावृत्परवीरहा जज्ञिरे पञ्च पुत्रास्तु महासत्त्वाः परावृतः

Transliteration

jajñe tu rukmakavacāt parāvṛtparavīrahā jajñire pañca putrāstu mahāsattvāḥ parāvṛtaḥ

Translation

Dari Rukmakavaca lahirlah Parāvṛt, pembunuh para pahlawan musuh; dan kepada Parāvṛt lahir lima putra, semuanya berhati agung dan gagah.

Word by Word

• jajñe: was born

• tu: indeed/then

• rukmakavacāt: from (one named) Rukmakavaca (‘golden-armored’)

• parāvṛt: Parāvṛt (proper name)

• para-vīra-hā: killer of enemy/hostile champions

• jajñire: were born

• pañca: five

• putrāḥ: sons

• tu: indeed

• mahā-sattvāḥ: great beings, noble and powerful

• parāvṛtaḥ: of Parāvṛt / to Parāvṛt

Speaker

Suta Goswami

Characters & Entities

• Rukmakavaca
• Parāvṛt

FAQs

What is the importance of this verse in the context of Linga worship?

Though genealogical, it supports the Purva-Bhaga’s sṛṣṭi framework: ordered progeny and protectors of dharma are presented as part of Śiva’s governance as Pati, under which linga-pūjā is later established as the stabilizing rite for the world.

How does this verse describe the nature of Shiva (Shiva-tattva)?

Indirectly, it reflects Śiva-tattva as Pati—the supreme regulator—because the text frames cosmic continuity (birth of protectors and noble lineages) as occurring within the divinely maintained order that culminates in devotion to the Liṅga.

What ritualistic or Yogic practice is highlighted here?

No specific pūjā-vidhi or Pāśupata-yoga practice is stated in this verse; it functions as narrative groundwork (sṛṣṭi and lineage) that contextualizes later Shaiva disciplines aimed at freeing the paśu (soul) from pāśa (bondage) through devotion to Pati (Śiva).